2016/11/03

Gordon Hirabayashi - Wikipedia



Gordon Hirabayashi - Wikipedia
Gordon Hirabayashi
From Wikipedia, the free encyclopedia



Gordon Hirabayashi

Gordon Hirabayashi in 1986
Born April 23, 1918
Seattle, Washington, U.S.
Died January 2, 2012 (aged 93)
Edmonton, Alberta, Canada
Nationality American
Ethnicity Japanese
Alma mater University of Washington
Occupation Sociologist
Known for Hirabayashi v. United States
Religion Christianity (Religious Society of Friends (Quakers))


Gordon Kiyoshi Hirabayashi(Japanese: 平林潔, Hirabayashi Kiyoshi) (April 23, 1918 – January 2, 2012) was an American sociologist, best known for his principled resistance to the Japanese American internment during World War II, and the court case which bears his name, Hirabayashi v. United States.



Contents [hide]
1Biography
1.1Early life
1.2Post-war career
1.3Conviction overturned
1.4Public honors
1.4.1U.S.D.A. Forest Service Memorial
1.4.2California State Legislature
1.4.3Presidential Medal of Freedom
1.5Stage play
2See also
3References
4External links


Biography[edit]
Early life[edit]

Hirabayashi was born in Seattle to a Christian family who were associated with the Mukyōkai Christian Movement. He graduated from Auburn Senior High School in Auburn, Washington, and in 1937 went to the University of Washington, where he received his degree. At the University he participated in the YMCA and became a religious pacifist.

Gordon Hirabayashi's draft registration card. Written in the left-hand margin: "I am a conscientious objector."

Although he at first considered accepting internment, he ultimately became one of three to openly defy it. He joined the Quaker-run American Friends Service Committee. In 1942 he turned himself in to the FBI, and after being convicted for curfew violation was sentenced to 90 days in prison. He invited prosecution in part to appeal the verdict all the way to the U.S. Supreme Court with the backing of the ACLU. One of his lawyers was the Philadelphia Quaker attorney Harold Evans. The Supreme Court, however, unanimously ruled against him in Hirabayashi v. United States(1943), albeit with three Justices filing separate opinions that concurred with the Court's decision only with certain reservations.

Given wartime exigencies, officials would not transport him to prison or even pay his train fare, so he hitchhiked to the prison in Arizona where he had been ordered to serve his sentence. Once there, wardens stated they lacked the sufficient papers as he was two weeks late. They considered letting him just go home, but he feared this would look suspicious. After that they made the suggestion he could go out for dinner and a movie, which would give them time to find his papers. He agreed to this and, by the time he finished doing so, they had found the relevant paperwork.[1]

Hirabayashi later spent a year in federal prison at McNeil Island Penitentiary for refusing induction into the armed forces, contending that a questionnaire sent to Japanese Americans demanding renunciation of allegiance to the emperor of Japan was racially discriminatory because other ethnic groups were not asked about adherence to foreign leaders.[2]
Post-war career[edit]

After the war, he went on to earn B.A., M.A. and Ph.D. degrees in sociology from the University of Washington. He taught in Beirut, Lebanon and Cairo, Egypt, before settling at the University of Alberta in Canada in 1959, where he served as chair of the sociology department from 1970 until 1975 and continued to teach until his retirement in 1983.[3] As a sociologist he did studies of Jordan and the Russian Doukhobors in British Columbia, Egyptian village political awareness, Jordanian social change, and Asian-Americans. He was an active member of Canadian Yearly Meeting of the Religious Society of Friends (Quakers). After retirement he was active on behalf of human rights.

Hirabayashi died on January 2, 2012, at age 93,[4] in Edmonton, Alberta.[5] He had been diagnosed with Alzheimer's disease 11 years earlier.[6][7]
Conviction overturned[edit]

Soon after retiring, Hirabayashi received a call that would prove consequential. Peter Irons, a political science professor from the University of California, San Diego, had uncovered documents that clearly showed evidence of government misconduct in 1942—evidence that the government knew there was no military reason for the exclusion order but withheld that information from the United States Supreme Court. With this new information, Hirabayashi’s case was reheard by the federal courts, and in 1987 the Court of Appeals for the Ninth Circuit[8]granted a writ of coram nobis which overturned his criminal conviction.

“It was quite a strong victory—so strong that the other side did not appeal,” says Hirabayashi. “It was a vindication of all the effort people had put in for the rights of citizens during crisis periods.”

“There was a time when I felt that the Constitution failed me,” he explains. “But with the reversal in the courts and in public statements from the government, I feel that our country has proven that the Constitution is worth upholding. The U.S. government admitted it made a mistake. A country that can do that is a strong country. I have more faith and allegiance to the Constitution than I ever had before.”[9]

"I would also say that if you believe in something, if you think the Constitution is a good one, and if you think the Constitution protects you, you better make sure that the Constitution is actively operating... and uh, in other words "constant vigilance". Otherwise, it's a scrap of paper. We had the Constitution to protect us in 1942. It didn't because the will of the people weren't behind it."[10]

In 1999, the Coronado National Forest in Arizona renamed the former Catalina Honor Camp in Hirabayashi's honor. The site, ten miles northeast of Tucson, where Hirabayashi had served out his sentence of hard labor in 1942, is now known as the Gordon Hirabayashi Recreation Site.[11]

In 2008, the University of Washington awarded Hirabayashi and four hundred former students of Japanese ancestry who were evacuated from the school honorary degrees "nunc pro tunc" (retroactively). Although Hirabayashi did not attend the ceremony, when his name was called he received the loudest and longest ovation from the audience.[citation needed]

Jay Hirabayashi performs a butoh dance piece in memory of his parents, Gordon and Esther Hirabayashi, at a Day of Remembrance event in Seattle, Washington, February 22, 2014.

On May 24, 2011, the U.S. Acting Solicitor General, Neal Katyal delivered the keynote speech at the Department of Justice's Great Hall marking Asian American and Pacific Islander Heritage Month. Developing comments he had posted officially on May 20,[12] Katyal issued the Justice Department's first public confession of its 1942 ethics lapse. He cited the Hirabayashi and Korematsu cases as blots on the reputation of the Office of the Solicitor General - whom the Supreme Court explicitly considers as deserving of "special credence" when arguing cases - and as "an important reminder" of the need for absolute candor in arguing the United States government's position on every case.[13]
Public honors[edit]
U.S.D.A. Forest Service Memorial[edit]

In 1999, the former Catalina Federal Honor Camp near Tucson, Arizona, where Hirabayashi was sentenced to hard labor in the 1940s, was renamed the Gordon Hirabayashi Recreation Site.[14] Located within the Coronado National Forest, the site offers a public campground.[15]
California State Legislature[edit]

On January 5, 2012, Assembly members Yamada and Furutani were granted unanimous consent in the California State Assembly to adjourn in memory of Gordon Hirabayashi.[16]
Presidential Medal of Freedom[edit]

Hirabayashi's Medal of Freedom and certificate

On April 27, 2012, President Barack Obamaannounced that Hirabayashi would receive the Presidential Medal of Freedom for his principled stand against Japanese-American internment. The President presented the award posthumously on May 29. It was accepted by his family who traveled to Washington from Edmonton, Alberta, Canada.[17] On February 22, 2014, the medal was formally donated to the University of Washington Library Special Collections, which holds Hirabayashi's papers.[18]

Members of Hirabayashi's family pose with his Presidential Medal of Freedom immediately after it was unveiled as a donation to the University of Washington Library Special Collections. Left to right: Susan Carnahan (second wife, widow), Marion Oldenburg (daughter), Jay Hirabayashi (son), Sharon Yuen (daughter); University of Washington Provost Ana Mari Cauce accepting the donation on behalf of the university.
Stage play[edit]

In 2007, the Asian American theatrecompany East West Players gave the world premiere of a stage play based on Hirabayashi's true life story. The play was a one-man show and was titled Dawn's Light: The Journey of Gordon Hirabayashi. East West Players described the play as follows: "During WWII in Seattle, University of Washington student Gordon Hirabayashi agonizes over U.S. government orders to forcibly remove and imprison all people of Japanese ancestry on the West Coast. As he fights to reconcile his country's betrayal with his Constitutional beliefs, Gordon journeys toward a greater understanding of America's triumphs and failures."[19]

Dawn's Light: The Journey of Gordon Hirabayashi was written by Jeanne Sakata, directed by Jessica Kubzansky, and starred actor Ryun Yu as Gordon Hirabayashi and multiple other roles. Performances were held at the East West Player's David Henry Hwang Theatre in Little Tokyo in Los Angeles, California. Previews were November 1–4, 2007.[19] Opening night was on November 7, 2007 and the play closed on December 2, 2007.[20] The Los Angeles Times gave it a mixed review: "Ryun Yu plays Hirabayashi... but even his fine-grained tour de force doesn't negate the suspicion that another structure, another style might make this material more exciting."[21]

In 2008, playwright Jeanne Sakata adapted her full-length stage play into a shorter theatre-for-youth production, which would tour the schools. Whereas the original one-man show ran approximately 90 minutes, this new abridged version, aimed at students, was about half as long, coming in at about 45 minutes. The tour was produced by East West Players' Theatre For Youth program, directed again by Jessica Kubzansky, and starred actor Martin Yu,[22] who had been the understudy in the original 2007 full-length production.[19]

In 2010, East West Players' Theatre For Youth program produced another tour of Dawn's Light: The Journey of Gordon Hirabayashi. There were a few revisions to the script, but the play remained approximately 45 minutes. However, there was a new director and cast, not connected to previous productions. It was directed by Leslie Ishii and starred actor Blake Kushi.[23] This marked the first time a Japanese-American director as well as a Japanese-American actor were used. The show was well-received as indicated by the following review: "Kushi gave a one-man, tour-de-force performance that floored the audience..."[24]

Southern California Edison was the major sponsor of this tour of Dawn's Light: The Journey of Gordon Hirabayashi. The tour ran from February 12 to March 31, 2010. Shows were performed at elementary schools, middle schools, and high schools (and one city college[25]) and also at community centers, churches, and public libraries. There were 35 performances in total. The tour visited the following California cities: Alhambra, Baldwin Park, East Rancho Dominguez, Fullerton, Gardena, Huntington Beach, Long Beach, Los Angeles, Monterey Park, North Hollywood, Norwalk, Pasadena, Redlands, Reseda, San Bernardino, San Fernando, Van Nuys, and West Covina.

In 2011, Ryun Yu reprised his performance of Dawn's Light: The Journey of Gordon Hirabayashi, but this time in Chicago, Illinois.[26] Silk Road Theatre Project, in association with the Department of Cultural Affairs, City of Chicago and Millennium Park, presented the one-man show at the Jay Pritzker Pavilion in Millennium Park.[27] There were three performances total on January 13–15, 2011. The production was directed by Jessica Kubzansky and produced by Jerry O'Boyle.[27]

In 2012, the play was renamed by its author Hold These Truths, and prepared by the Epic Theatre Ensemble of New York City for presentation off-Broadway in prototype productions in March. Starring Joel de la Fuente,[28] it is on the Fall schedule to run from October 21 to November 18, 2012.[29] Peoples Light & Theater Company, in Malvern, Pa., staged the play in 2014 as part of its Community Matters series,[30] with de la Fuente. Plays & Players Theatre, in Philadelphia, presented it in 2015 with actor Makoto Hirano.[31]
See also[edit]
List of civil rights leaders
References[edit]

Jump up^ "45 Years Later, an Apology from the U.S. Government" Newsletter of the University of Washington College of Arts and Sciences, Winter 2000
Jump up^ Goldstein, Richard (January 3, 2012), "Gordon Hirabayashi, World War II Internment Opponent, Dies at 93", The New York Times
Jump up^ HistoryLink essay
Jump up^ "Obituary: Gordon Hirabayashi Has Died; He Refused To Go To WWII Internment Camp", All Things Considered, NPR, January 4, 2012, retrieved 2012-01-05
Jump up^ Woo, Elaine (January 5, 2012). "Gordon Hirabayashi dies at 93; opposed internment of Japanese Americans; Hirabayashi cleared his name four decades after his 1942 arrest and helped prove that the U.S. falsified the reasons for the mass incarceration". Los Angeles Times. Los Angeles, CA. Retrieved January 13, 2012.
Jump up^ "Remembering Gordon Hirabayashi (1918-2012)". Fred T. Korematsu Institute for Civil Rights and Education. Retrieved 2012-01-03.
Jump up^ [1]
Jump up^ Hirabayashi v. United States, 828 F.2d 591 [2] (retrieved May 24, 2011)
Jump up^ A&S Perspectives, Winter 2000, University of Washington
Jump up^ Gordon Hirabayashi Interview, Copyright 2001 Smithsonian Institution
Jump up^ "Department of Justice and U.S. Army Facilities" from the National Park Service website (retrieved December 9, 2007)
Jump up^ from "The Justice Blog" on the U.S. Department of Justice website (retrieved May 24, 2011) "Confession of Error: The Solicitor General’s Mistakes During the Japanese-American Internment Cases"
Jump up^ Savage, David G. (May 24, 2011), "U.S. official cites misconduct in Japanese American internment cases", The Los Angeles Times
Jump up^ korematsuinstitute.org/institute/aboutfred/internmentcases/gordon-hirabayashi-v-united-states/ Korematsu Institute's Hirabayashi page
Jump up^ http://gingerpost.com/?p=1876 Ginger Post webpage
Jump up^ "Assembly Daily Journal - January 5, 2012" (PDF). California State Legislature. January 5, 2012. Retrieved May 31, 2012.
Jump up^ "Obama Names Juliette Gordon Low recipient of the Presidential Medal of Freedom", Savannah Morning News, Savannah Morning News, April 27, 2012
Jump up^ Courage in Action: the Life and Legacy of Gordon K. Hirabayashi, program for a symposium of the same name that took place at Kane Hall, University of Washington, February 22, 2014.
^ Jump up to:a b c "Dawn's Light - 42nd Season". East West Players. Retrieved 30 April 2010.
Jump up^ "Dawn's Light: The Journey of Gordon Hirabayashi Tickets, Discount Tickets and Information - Los Angeles - Open Date: 11/07/2007". Retrieved 30 April 2010.
Jump up^ Segal, Lewis. "One man's losing battle against racism: 'Dawn's Light' addresses racism in times of war, but current events undercut its impact", Los Angeles Times, 9 November 2007. Retrieved on 11 November 2010.
Jump up^ Ikemi, Douglas. "The APPA Newsletter" (PDF), page 7. Hughes Asian Pacific Professional Association, Los Angeles, 5 March 2008. Retrieved on 30 April 2010.
Jump up^ "Theatre For Youth Tour". East West Players. Retrieved on 30 June 2010.
Jump up^ Sum, Catherine. "'Dawn's Light' illuminates rapt audience", PCC Courier, Pasadena, 1 April 2010. Retrieved on 30 April 2010.
Jump up^ Gutierrez, Juan F. "News: Pasadena City College Presents 'Dawn’s Light: The Journey of Gordon Hirabayashi'", Pasadena City College, 25 March 2010. Retrieved on 30 April 2010.
Jump up^ "Silk Road stages citizen’s own World War II battle in 'Dawn's Light'", "Chicago Sun-Times", Chicago, 7 January 2011. Retrieved on 5 February 2011.
^ Jump up to:a b Silk Road Theatre Project | Dawn's Light. Silk Road Theatre Project. Retrieved on 5 February 2011.
Jump up^ Joel de la Fuente website
Jump up^ http://epictheatreensemble.org/holdthesetruths
Jump up^ Peoples Light 2014 Community Matters
Jump up^ Plays&Players webpage
External links[edit]
Wikimedia Commons has media related to Gordon Hirabayashi.

History Link
University of Washington essay
On the court case
Short biography (pdf)
Sociology papers
Segal, Lewis. "THEATER REVIEW: One man's losing battle against racism: 'Dawn's Light' addresses racism in times of war, but current events undercut its impact", Los Angeles Times, 9 November 2007. Retrieved on 30 April 2010.
Chung, Philip W. "Gordon Hirabayashi’s Story Sees the Light of Dawn", AsianWeek, San Francisco, 3 November 2007. Retrieved on 30 April 2010.
Gordon Hirabayashi Recreation Site History

Non-church movement - Wikipedia

Non-church movement - Wikipedia

Non-church movement

From Wikipedia, the free encyclopedia
  (Redirected from Mukyokai)
The non-church movement (Japanese無教会主義 HepburnMukyōkaishugi?) is an indigenous Japanese Christian movement which was founded by Uchimura Kanzō in 1901. The complete works of Uchimura consist of some 50 volumes: of which, 17 are primarily biblicalstudies, 25 are volumes of theological works, and 8 are volumes of diaries and correspondence. Many of his disciples have likewise been well-known intellectual figures. Today it is believed that 35,000 people belong to the movement in Japan, Taiwan, and Korea.[1]

About[edit]

During the lifetime of Uchimura Kanzo, a graduate of Amherst College, the non-church movement took several organizational forms. His direct disciples were essentially paying members of his private school. As subscribers to his magazine grew, supporters outside Tokyo sought some ongoing relationship with other non-church members. Uchimura organized the Kyōyukai (教友会, or literally, "Meeting of Friends in Faith") in 1905, with 14 branches and 119 members. The purpose of this organization was defined in the following profession of faith:[2]
We who believe in God and his Only Son whom he sent (into the world), uniting together, form the Kyōyukai. With the help of God the Father we shall help our comrades and live lives that are in harmony with His Sovereign Will.
Membership was restricted to individuals who had "endeavored to live the Christian life for at least a year". The guidelines for this association included a commitment to meet monthly, to spend Sunday nurturing faith and morals, and to abstain from tobacco and liquor.
They hold to no liturgysacraments, or ordained clergy. While most of the teachers have no formal theological training, some have extensive background in theology and biblical studies and hold academic positions in universities and theological schools. Bible study is performed in small, independent groups led by individual teachers, or "sensei", and the group often meet on a weekly basis. Each group is normally called shukai (Meeting) or seisho shukai (Bible Meeting). While many sensei hold regular jobs outside of their role as a Bible teacher, a few are called into a full-time ministry as dokuritsu dendosha (independent evangelists). When the teacher dies or retires, the study group normally dissolves, and often new groups branch out from the old group.
With its emphases on Bible studies and social criticism and its general intellectual tendencies among the adherents, the movement produced a number of prominent figures in scholarship. Among them are: Tsukamoto Toraji (biblical scholar), Tadao Yanaihara (economist and president of the University of Tokyo), Nanbara Shigeru (political scientist and also president of the University of Tokyo), Oga Ichiro (botanist), Sekine Masao (Hebrew scholar and Member of the Japan Academy), Nakazawa Koki (biblical scholar), and Takahashi Saburo (theologian and independent evangelist).
In Japan, the Mukyōkai members are perhaps best known for speaking out against social injustices. They were one of the groups to take positions against Japanese nationalism and militarism in the 1930s and '40s, and remain today strong advocates for pacifism. In the United States the group is often mentioned in relation to human rights activistGordon Hirabayashi, a practicing Quaker who was born into an immigrated Mukyōkai family in the United States.

People of the non-church movement[edit]

See also[edit]

References[edit]

  1. Jump up^ Christianity, The Japanese Way by Carlo Caldarola (Leiden: E.J. Brill, 1979).
  2. Jump up^ Japan's Modern Prophet: Uchimura Kanzo, 1861-1930 by John F. Howes (Vancouver: UBC Press, 2005).

External links[edit]


Asahi article on Mukyokai.
Scholarly article mentioning Mukyokai.

Tadao Yanaihara - Wikipedia

Tadao Yanaihara - Wikipedia

Tadao Yanaihara

From Wikipedia, the free encyclopedia
Tadao Yanaihara (矢内原 忠雄 Yanaihara Tadao?, January 27, 1893 – December 25, 1961) was a Japanese economist, educator and Christian pacifist. The first director of Shakai Kagaku Kenkyūjo (Institute of Social Science or Shaken[disambiguation needed]) at the University of Tokyo,[1] he studied at Toynbee Hall and School of Economics and Political Science (London School of Economics).
Born in Ehime Prefecture, Yanaihara became a Christian under the influence of Uchimura Kanzō's Mukyokai or Nonchurch Movement, while he was studying at the University of Tokyo. In the 1930s he was appointed to the chair of colonial studies at the University of Tokyo, formerly held by his teacher Nitobe Inazō. However, Yanaihara's pacifistviews and emphasis on indigenous self-determination, which he partly inherited from Nitobe – a Quaker and founding member of the League of Nations – came into a full conflict with Japan's wartime government during the World War II. He was noted for his criticism of Japan's expansionist policies. As a result, Yanaihara was forced to resign from teaching under pressure by right-wing scholars in 1937. Yanaihara resumed his teaching after the war and taught international economicsat the University of Tokyo. He served as the president of the University from 1951 to 1957.
For critical studies of Yanaihara's legacy, see Yanaihara Tadao and Japanese Colonial Policy: Redeeming Empire, by Susan C. Townsend (Richmond: Curzon, 2000); and The Japanese Colonial Empire, 1895-1945, edited by Ramon H. Myers and Mark R. Peattie (Princeton: Princeton U.P., 1984).

References[edit]

  1. Jump up^ Banno, Junji. Social Science. Newsletter of the Institute of Social Science, University of Tokyo February 1997

Biography[edit]

  • Townsend, Susan C. (2000). Yanaihara Tadao and Japanese Colonial Policy: Redeeming Empire. Routledge. ISBN 0-7007-1275-5.
  • Tadao, Yanaihara Zenshu (Complete Works of Tadao Yanaihara), 29 vols. Tokyo: Iwanami Shoten, 1963-65.

알라딘: 일본인이 말하는 대표적 일본인

알라딘: 일본인이 말하는 대표적 일본인





일본인이 말하는 대표적 일본인

우치무라 간조 (지은이) | 김우봉 (옮긴이) | 인문사(도서출판) | 2011-12-27

----



우치무라 간조가 1894년에 영어로 쓴 <일본과 일본인>(Japan and the Japanese)의 내용을 대폭 수정하여, 1908년 4월에 경성사(警醒社)를 통해 다시 영문판으로 재출판한 것이다. 영어로 출판한 것은 이 책의 저술 목적이 원래 서구 사회에 일본을 소개하기 위한 것이기 때문이다.



사이고 다카모리 西鄕隆盛 - 근대일본의 창설자 13

1. 1868년의 일본의 메이지유신 13

2. 탄생, 교육, 계시 16

3. 메이지유신에서의 역할 23

4. 조선 문제 31

5. 모반인으로서의 사이고 34

6. 생활과 인생관 37



우에스기 요잔 上杉鷹山 - 봉건영주 51

1. 봉건제 51

2. 사람과 사업 54

3. 행정개혁 60

4. 산업개혁 64

5. 사회 및 도덕의 개혁 67

6. 사람 됨됨이 73



니노미야 손토쿠 二宮尊德 - 농민의 성자 78

1. 19세기 초의 일본농업 78

2. 소년기 80

3. 능력의 시련 83

4. 개인적 원조 93

5. 공공사업의 일반 99



나카에 도주 中江藤樹 - 촌(村)의 선생 109

1. 옛날 일본의 교육 109

2. 소년시대와 자각 112

3. 모친숭배 116

4. 오우미(近江) 지방의 성인 118

5. 내면적인 사람 127



니치렌 쇼닌 日蓮上人 - 불교의 승려 136

1. 일본의 종교 136

2. 탄생과 출가 144

3. 암운의 안과 밖 146

4. 선언 154

5. 혼자서 세상과 맞서다 157

6. 검난(劍難)과 유배생활 161

7. 최후의 날들 164

8. 인물평 166



색 인 174



------

저자 : 우치무라 간조 (內村鑑三)

저자파일



최고의 작품 투표



신간알리미 신청

 최근작 : <구안록>,<우치무라 간조의 창세기 연구>,<일본인이 말하는 대표적 일본인> … 총 32종 (모두보기)

 소개 :

일본의 대표적인 기독교 사상가이자 사회 사상가. 메이지유신 100주년을 맞아 ‘일본 근대화의 발전에 기여한 20명’ 중 한 명으로 선정된 바 있다. 1877년 삿포로 농학교에 들어가 1881년 수석으로 졸업했고, 1884년 미국으로 건너가 펜실베이니아주립 지적장애인 시설의 간호부로 근무하다 이듬해 애머스트 대학교와 하트퍼드 신학교에서 공부했다. 1888년에 귀국하여 도쿄 제일고등학교의 교사로 재직하던 중 1891년 <교육칙어>에 대한 불경죄로 해직되었고, 이후 많은 어려움을 겪었다. 1897년에는 일본 최대 일간지 <만조보万朝報>의 영문판 주필을 맡았으나, 1904년 러일전쟁이 일어나고 언론사가 정부의 기관지로 전락하자 사직하고 만다. 이후 <동경독립잡지>와 <성서 연구> 등을 통해 반전운동과 성서 연구에 매진하다 1930년에 세상을 떠났다.

"기독교 신앙의 유일한 근거는 성서일 뿐이며, 교회와 그 관습은 기독교를 담아내는 껍데기"라고 보았던 그는 무교회주의 기독교 사상가를 많이 길러내어 현대 일본 문화에 큰 영향을 끼쳤으며 김교신, 함석헌, 송두용, 최태용 등에게도 사상적 영향을 미쳤다. 저서로 《구안록求安錄》(1893), 영문으로 쓴 《회심기How I Became Christian》(1895) 외 다수가 있다.

-----

역자 : 김우봉



 최근작 :

 소개 : 1966년 전남 강진에서 출생하여, 전남대학교 일어일문학과를 졸업하였다. 이후 조선대학교에서 문학석사학위(일어교육)를 취득하고, 전남대학교에서 문학박사학위(일본문화)를 취득하였다. 박사학위 이후로 조선대학교에서 사회복지학석사를 취득하기도 하였다.

전공은 일본문화학이며, 그중에서도 일본민속과 일본의 근대교육 분야로, 니노미야 손토쿠(二宮尊德)와 관련된 연구를 주로 행하고 있다.

현재 전남대학교 일어일문학과에서 강사로 재직 중이며, 일본역사문화, 일본지역문화 등을 가르치고 있다.

-----

2016/11/02

[서평] C. S. 루이스의 「고통의 문제」와「헤아려 본 슬픔」

[서평] C. S. 루이스의 「고통의 문제」와「헤아려 본 슬픔」





[서평] C. S. 루이스의 「고통의 문제」와「헤아려 본 슬픔」

글쓴이 : 코리언미디⋯ 날짜 : 2014-09-18 (목) 06:57



어느 경기든지 일정한 규칙을 따라 움직인다. 체스경기는 쉬운 듯하면서도 실제로 해보면 생각보다 복잡하다. 어느 말을 움직이는가에 따라서 판이 달라진다. 승패가 갈린다. 어떤 말을 움직여도 반드시 규칙을 따라서 움직인다.  삶에도 분명히 규칙이 있다. 삶의 습관을 규칙이라고 할 수가 있다. 그러나 사람마다 삶의 습관이 다르다. 그래서 규칙이 있는 듯하다가도 규칙이 쉽게 무너진다. 나의 규칙이 다르고 다른 사람들의 규칙이 다르기 때문이다.  그러나 삶에는 규칙 자체를 바꿀 수 있는 기회가 있다. 규칙이 나에게 유리하게 바뀐다면 얼마나 좋을까. 애석하게도 내게 유리한 규칙이 아니고 아주 불리한 규칙으로 바뀌는 일들이 일어난다.  그게 바로 고난이라는 것이다.



고난은 일어날 수 있지만 일어나서는 안되는 놈이다. 고난이란 영물은 우리의 삶을 혼돈으로 만든다. 난장판으로 만든다. 놀다가 버려둔 장난감 같은 느낌을 받는다. 고요함이 사라지고 혼란만 가득하다.  깜깜한 밤에 바다를 건너는 제자들이 풍랑을 만났다. 선생님을 깨우지 않고 바다를 건너려고 제자들은 애를 썼다. 어부로서 살아온 제자들이 많았기 때문에... 그래서 힘을 다해서 노를 젓고 이 풍랑을 헤쳐나가려고 하였다. 그러나 애를 써도 풍랑은 사라지지 않았다. 예수님은 얼마나 곤하셨는지 뱃머리에서 주무셨다.  제자들은 죽기 직전이 되어서야 주무시던 예수님을 깨웠다. "주여 우리의 죽게된 것을 돌아보지 아니하시니까?" 주무시던 예수님이 눈을 번쩍 떴다. 풍랑을 향하여 즉시 말씀하셨다. "바람아 잠잠하라!" 바람이 잠잠해졌다.  그러나 삶의 실제는 이와 다르다. "죽게 되었습니다"라는 제자들의 말을 듣자마자 예수님은 잠을 깼다. 그리고 바다를 향하여 꾸짖었다. "나도 죽게 되었습니다!" 아무리 소리쳐도 나에게는 풍랑이 더 거세졌다. 오히려 부르짖던 내가 지쳐갔다. 계속 주무시는 예수님을 만났다. 



C S Lewis는 「고통의 문제」를 그대로 책 제목으로 책을 썼다. 그가 쓴 [고통의 문제]는 그의 삶에 고통이 없을 때 쓰여졌다. 고통을 이해하려는 그의 합리적인 성찰로 돋보인다.  저자는 "하나님에 대한 신앙이 세상의 고통과 모순되지 않는다"고 하였다. 즉 고통이 교만한 세상을 일깨우는 하나님의 확성기라고 하였다. 고통을 당하지 않고 책을 썼기 때문에 그렇다.  그러다가 본인이 결혼을 했다. 죠이라고 하는 여자... 그녀의 본명은 N. W. 클라크였다. 질병으로 천천히 죽어가는 아내를 보면서 루이스는 고통의 문제를 새롭게 바라본다. 「헤아려 본 슬픔」이라는 책에 고스란이 기록하였다. 그의 이론은 산산히 부서진다. 루이스는 이렇게 말한다. "당신의 눈앞에서 문이 쾅하고 닫히고, 빗장을 굳게 지르는 소리를 듣는다. 그리고 침묵뿐이다."  나도 마찬가지다. 고통을 당하기 전에는 하나님이 좋았다. 그분은 언제나 나에게 말씀하시고 채워주시는 분이셨다. 그러나 고통을 통하여 난 버림받았다. 아무리 하나님을 붙잡고 싶어도 그분이 싫었다. 문을 닫는 그분이 싫었다. 쾅! 하고 문을 닫는 그분이 싫었다. 



내 인생도 진흙 구덩이에 던져졌다. 40살의 나이에 난 진흙 구덩이에 쳐박혔다. 아내의 나이 35살이었다. 아이를 낳고 3일 뒤에, 교회를 설립하고 3개월 뒤에 내 인생은 깊은 웅덩이에 빠졌다 .그리고 웅덩이의 뚜껑을 누군가 닫았다.  쾅! 쾅! 쾅! C S Lewis가 "고난이 교만한 세상을 깨우는 확성기"라고 한 것처럼 나도 교만을 회개하였다. 자존하며 살던 것들을 고백하고 용서를 구하였다. 나의 잘못을 회개하고 은혜를 구하였다. 고통이 나의 교만에 눈을 뜨게 하였다. 그러나 고통은 사라지지 않았다. 삶의 불합리함에 화를 내기 시작하였다.  기도에 눈을 떴다. 풍랑을 만난 제자들과 달리 난 처음부터 예수님을 깨웠다. 기도원으로 달렸다. 굶었다. 생떼를 썼다. 그러나 침묵하셨다. 말로는 위로하셨다. 그러나 병든 아내가 일어나지 않았다. "나는 너를 사랑한다"고 하셨지만 아내는 여전히 누워있었다. 



랄프 왈도 에머슨(Ralph Waldo Emerson)은 "지혜로운 사람은 폭풍이 몰아칠 때는 위험에서 구해달라고 기도하지 않고 두려움에서 구해달라고 하나님에게 기도한다"고 하였다. 내가 지혜로워서가 아니라 위험에서 구해달라고 기도하다가 기도 중에 두려움을 벗어나기 시작하였다.  바닷가 뻘 진흙구덩이에서 작은 조개들이 살아간다. 매일 바닷물이 들어왔다 나갔다를 반복하는데도 조개들이 사라지지 않는다. 파도가 치고, 물이 다 빠져도 진흙 구덩이에서도 생명이 숨쉬고 있었다. 살아있다. 그 두려움이 사라지자 삶이 시작되었다. 
"고난은 내가 누구인지를 자각하게 하는 놀라운 각성제"이다. 나도 두려움을 벗어나자 나의 존재를 발견했다. 바로 고난의 진흙 구덩이에서 나의 존재를 발견한 것이다. 고난이라는 풍랑 속에서 살아 숨쉬는 법을 배웠다. 보화를 발견하는 순간이었다

Shantung Compound: The Story of Men and Women Under Pressure (9780060631123): Langdon Gilkey: Books

Shantung Compound: The Story of Men and Women Under Pressure (9780060631123): Langdon Gilkey: Books







Top Customer Reviews



4.0 out of 5 starsA candid look at human nature

By David Graham on March 17, 1998

Format: Paperback

Langdon Gilkey's account of his internment at the Shantung Compound in China during WW II paints a vivid picture of what humans are like: and it is not pretty. Selfish, base, mean spirited, quarrelsome - it didn't seem to matter what anyone's ideology consisted of, for the most part people acted in whatever ways promoted their own self interest. (One notable exception was Eric "Ridley" (Eric Liddell), the Olympic gold medalist in track whose story was featured years later in the film Chariots of Fire. His unselfishness was notable for being so unique in this camp.) Gilkey makes insightful comments about law and human nature based on his observations, concluding that laws are not made to abstractly state what is right and what is wrong, but are implemented to restrain destructive self-interested behavior and turn socially impoverishing habits into socially constructive ones. I didn't agree with everything Gilkey said, but this book is an eye opener and definitely worth reading.

Comment  40 people found this helpful. Was this review helpful to you?

--

5.0 out of 5 starsSurvival under stress

By Jerry Bruemmer on December 1, 2001

Format: Paperback

Gilkey's academic liberalism is tested by the reality of the stress he observes as a mid-20's, very involved leader under prison conditions. His insights in the complex areas of law, food distribution, justice, work (his insight into lazy workers is very good), equality, theology, among other topics makes this book required reading for all managers, supervisors, teachers, religious leaders and lawyers. His associations with gifted intellects as well as self serving persons during his incarceration allowed him to validate his presuppositions. This is one of the most insightful books I've read in a long time. I now know why he is such an highly respected, revered teacher, mentor and theologian. His insight into the original sin of mankind is worth the price of the book! This book is truly a blessing.

Comment  21 people found this helpful. Was this review helpful to you?

---

5.0 out of 5 starsOne of the most insightful books on the human condition.

By A Customer on September 11, 1998

Format: Paperback

Sociologists and psychologists have case studies that enable them to draw various conclusions about human nature and the human condition. Often these studies are severely biased by the various presuppositions of the discipline. In this magnificent book by Langdon Gilkey, the reader gets a first hand account of a mini "civilization". The entire book is insightful. The most rewarding part is the last section. Gilkey's reflections about the human longing for God and trust in providence is brilliant. Gilkey writes from experience, not from the comfort zone of unattached research.

Comment  23 people found this helpful. Was this review helpful to you?

--

5.0 out of 5 starschanged my life (pardon the cliché)

By D.A. Lentz on December 21, 2010

Format: Paperback

I was assigned this book in uni for a freshman religion class. In the years since, I have found both my politics and my choices in life influenced more by what I read in this book than by any other book I've ever read, before or since, despite being a voracious reader and having read many other (auto)biographies, memoirs, travelogues etc. since. Every time I vote for or against a particular tax increase or cut, or spending package (directly on the issues themselves, or indirectly via political candidates), I think back to Gilkey's account of the care packages received by the prisoners interred in Shatung Compound. It is his observations about human nature, more so than any other author's, against which I compare my own expectations and observations as I go through life.



I know that "This book changed my life!" is a terrible cliché, but honestly, I don't know a better way to put it. This is the book you should read.

Comment  10 people found this helpful. Was this review helpful to you?

Yes

No

  Report abuse

5.0 out of 5 starsI wish I had read this book 30 years ago

By David Bailey on April 14, 2012

Format: Paperback

I only picked up this book because I was curious about what it said about Eric Liddell, the subject of the film "Chariots of Fire". Once I started reading it, however, I realized it was a profound book about the human soul. It is a fascinating description and analysis of how a group of middle-class western men, women, and children act when they have to set up a new society with limited resources and little outside contact or control. The author is not a great stylist or storyteller, but he describes how people really act, not how they wish or believe they might act. It describes an accidental sociological experiment that has lessons for everyone: politicians and voters, left and right, religious and secular. I have read many books in recent years on how people think, how they rationalize the decisions they make and the positions they take, both as individuals and in groups. I give this book my highest recommendation to anyone who cares about humanity, and who wants to better understand the issues we must all face when trying to understand why we all can't just "do the right thing".

Comment  7 people found this helpful. Was this review helpful to you?

Yes

No

  Report abuse

5.0 out of 5 starsA Kinder, Gentler "Lord of the Flies"

By Smallchief on November 26, 2006

Format: Paperback Verified Purchase

"For even saintly folk will act like sinners, Unless they have their customary dinners."



That's the theme of "Shantung Compound." It's the best sociology laboratory one can imagine. Take a diverse group of 1,500 Brits and Americans, shut them up in close quarters for two and one-half years in an internment camp, feed them barely enough to survive, let them rule themselves, and see what happens. That's what happened to the foreigners in the Japanese-controlled parts of China in World War II.



The situation at the internment camp in Shantung starts hopefully as the foreign internees elect a government, set up hospitals and kitchens, allocate space (9 feet by 4 and one-half feet per person), and establish a thriving black market. After that things go downhill. Some people won't work; others steal; and the community can't find any way to impose its will on the offenders. Missionaries comprise a large number of the internees but they are as lazy, morally obtuse, and uncooperative as many of the less savory members of the group. The most interesting and divisive moral issue comes up when the Americans internees receive food packages from the Red Cross. Should they share with the British or not? Another good story concerns the sex lives of the teenagers in the camp which became, to put it mildly, scandalous.



The author is a theologian and looks at both the moral and material issues. The book is not all bleak. The moral lapses and disputes of the internees do not destroy the community -- although one suspects than another year of internment would have seen that happen. One of the positive notes of the book is the character of Eric Liddell, the Olympic champion runner portrayed in "Chariot of the Gods" -- who is one of the few human beings in the book to come through as wholesomely good. (The author changes the names of all the internees mentions in the book but Liddell is easy to identify.) "Shantung Compound" is a classic of its kind and is perhaps the best book I have read on the behavior of human beings under stress.



Smallchief




[서평] 「함석헌 평전」 - 신의 도시와 세속 도시를 오간 인간 함석헌

[서평] 「함석헌 평전」 - 신의 도시와 세속 도시를 오간 인간 함석헌



[서평] 「함석헌 평전」 - 신의 도시와 세속 도시를 오간 인간 함석헌

글쓴이 : 코리언미디⋯ 날짜 : 2014-09-10 (수)



함석헌은 한국의 지성계와 종교계, 그리고 재야 정치권에 커다란 나무 그늘과 같은 인물임을 부인할 수 없다. "씨알의 소리" 라는 반정부적이고 민주지향적이며 자유주의적인 민심의 대변지를 시작하신 분으로서, 내노라하는 김대중 전대통령과 김동길 교수, 안병무 교수 등에게 큰 영향력을 미쳤던 영향력있는 사상계의 거두로서

잘 알려져 있다.



1989년 함석헌의 죽음 앞에, 서구세계에 함 선생의 일생과 업적을 알리고 스스로 함 선생의 생애를 학문적으로 정리하기를 원했던, 철도 공무원 출신의 저자, 김성수씨는 영국으로 유학하여 10년만에 함석헌의 전기로 박사학위를 취득하였다. 그가 펴낸 「함석헌 평전」은 함석헌의 자서전과 생전의 기록들과는 다른 그의 사후, 그 에 대한 객관적 평가작업의 최초의 작품이며, 그것이 국외에서 이루어진 학문적 성과물이라는 데 의의가 있다.



저자는 연대기적 순서에 입각하여 함석헌의 생애를 조망하고 있는데, 특별히 그의 사상적 전환기를 따라 다섯 시기로 구분한다. "사자섬 아이에서 ‘생각하는’ 기독청년으로(1901~1923)"에서는 3.1 운동을 기점으로 평범한 보수 장로교회의 신앙청년에서 국가와 민족을 생각하는 애국신앙청년으로 자라가는 배경을 이야기한다.

"'감방대학’에서 노자를 만나다(1923~1945)"에서는 일본유학에서의 우찌무라 간조와의 만남, 김교신과의 교분, 그리고 귀국 후, 오산학교 시절, "뜻으로 본 한국역사"를 집필하며 학생들을 가르치고, "성서조선"에 글들을 기고하다가 일제에 의해 투옥되며, 그 과정에서 동양사상에 심취하게 되는 과정을 기록한다.

"기독교는 위대하다.그러나 참은 더 위대하다(1945~1969)"에서는 해방 후, 그가 느꼈던 기독교 내부의 부패와 왜곡, 그리고 그 가운데서 그가 추구했던 정의와 진리의 과정을 기록한다.



"죽을 때까지 이 걸음으로(1961~1989)"에서는 군사혁명 이후, 그가 퀘이커리즘에 투신하게 된 개인적인 배경과 이후 죽을 때까지 획일적 군사문화에 대항하여 노장사상에 근거한 자유와 진리를 외친 그의 일생을 추적한다. 분명, 기독교로 부터 출발한 그의 사상(그의 최초의 책, 「뜻으로 본 한국역사」 는 성서적 관점에서 기록한 수작으로 지금도 교회사나 한국사 학도들은 필히 읽어야 할 필독서이다.)이 역사적 격변(3.1 운동, 해방, 군사정변)을 거치면서 어떻게 동양철학과 동양종교들과의 만남을 통해 다원주의화 되었는지를 살펴보게 된다면, 보수적 크리스천들이 그에 대한 평가를 도매금으로 낮게 평가하는 것을 차단할 수도 있을 것이다.



책을 읽는 내내, 그가 혹 보수적 장로교회에 계속 몸담고 있으면서 여전히 민족과 국가, 그리고 씨알들을 위해서 애쓰고 힘쓸 수는 없었을까를 생각하며 안타까움을 금할 수 없었다. 보수적 기독교(장로교)가 아닌 노장사상과 동양종교만이 이 절망스런 민족과 부패한 사회의 대안이었던가?



왜 우리 소위 개혁주의 교회가 그 일을 목소리 높여 감당하지 못했을까? 왜 그 자리를 다원주의의 유려함에 내어주고, 민중신학의 기수들에게 내어줄 수밖에 없었는가?  평전의 백미는 함석헌의 인간적인 모습을 발가벗기듯 살펴보는 것이다. 1969년 즈음, 함석헌은 민주화 운동을 위해 지방으로 다니던 중 따르던 여대생과 한 밤의 갑작스런 "다윗의 범죄"에 빠져들고, 이로 인해 박정희 정부로부터 온갖 지탄을 받고 도덕적 흠집을 남긴다.



그의 스승이었던 다석 유영모까지도 그 후 돌아가실 때까지 제자를 부르지 않았다고 하니, 그의 추락이 얼마나 큰 것이었으며 그의 영육간의 처지가 불을 보듯 자명하다. 그런데, 이 때 그를 따뜻한 형제애로 받아주고 함께 했던 공동체가 바로 "퀘이커 형제들"이었다. 이로 말미암아, 공식적 다원주의 사상가, 함석헌은 사석에서는 "그래도 나의 주님은 예수님밖에 없다"는 고백을 할 수 있었던 것이다.



「함석헌 평전」은 함석헌의 이야기로만 읽혀지지 않는다. 그것은 우리 민족의 이야기이며, 우리 기독교의 이야기이다. 부제가 밝혀 주듯이, "신의 도시와 세속 도시 사이"에서 함석헌은 지울 수 없는 족적을 남겼다. 그 족적의 가치는 그가 추구했던 '신' 과 그가 살을 맞대고 사랑했던 '사람' 들의 평가의 몫이 되었다.  그가 위대했던 이유는 그의 불의를 향한 '용기' 와 진리를 향한 '열망' 때문일 것이다. 그러나 그 또한 오점과 오류로 가득한 한 인간이었던 것을 우리는 기억해야 할 것이다. 그는 신의 도시와 세속 도시를 오고가던 예언자였다. 그러나 또한 그는 세속 도시의 한 세속인이었고 사랑과 돌봄이 필요한 인간이었다. 예언자로서의 함석헌보다 한 인간으로서의 함석헌을 만나는 것이 더욱 진리답게 느껴진다.

[서평] 「우찌무라 간조 회심기」- 가깝고도 먼 일본의 그리스도인

[서평] 「우찌무라 간조 회심기」- 가깝고도 먼 일본의 그리스도인



신동수 목사



그의 자서전은 이 때까지의 기록을 담고 있으니, 그의 사상과 70에 이르기까지 그의 생애에 궁금하다면 그의 저작들을 마저 더 읽어야 할 것이다. 그의 전반기 생애의 자서전을 읽고 그의 전 인생과 사상을 가늠하기는 쉽지 않으나, 몇 가지 떠오르는 감상의 자리들이 있다.  우선, 우찌무라 간조는 끊임없이 조국 일본과 기독교와의 관계를 놓고 고민했다. 이미 삿포로 농업대학 시절부터 선교사들이 세운 이질적 교회를 극복하고, '대안교회' '새로운 교회' 운동을 시작했던 그였다. 그는 어찌하든지 일본에 의한 일본을 위한 ­ 물론 나중에는 더 나아가 세계를 위한 선교적 열정으로 발전하지만 ­ 기독교회를 생각한다. 그의 이러한 고민은 서구교회 ­ 특별히 미국 교파주의적 교회 ­ 의 축소판으로 불리기를 원치 않았던 그의 자주적 정신에 기인한다. 이런 면은 신학을 공부하고 학자연하는 한국의 신학자들 대부분이 서구신학의 무분별한 수용자요, 철저한 추종자이면서도 서로 목소리를 높이는 한국교회를 돌아보게 한다. 선교 130년의 한국교회사를 잠시 살펴본다면, 우리는 초창기로부터 지금에 이르까지 선교사들간의 갈등, 선교사와 한국인 목회지도자들과의 갈등, 한국인 간의 갈등들을 목격할 수 있다.  그 갈등의 축에는 교단과 교파의 헤게모니와 신학논쟁들이 놓여 있다.



그러한 문제가 전 교회사적으로 없을 수 없는 문제이기는 하겠지만, 적어도 한국교회 안에서의 갈등의 중심에는 '조국 ­ 대한민국' 의 정체성 혹은 '조국 교회 ­ 한국교회의 신학'에 대한 고민이 투철하지 못했다는 생각이 드는 것이 사실이다.  물론 '조선 기독교'라는 하나의 뿌리를 내리려는 초기의 시도가 전혀 없었던 것은 아니지만, 선교사들과 초기의 기독교 지도자들의 그러한 대국적 모임은 늘 '내 권리' '내 교파' '내 신학'만을 내세우는 것 때문에 무산되었음을 확인할 수 있다.  우리가 다시 우찌무라 간조의 전일본 교회 정신을 생각하는 이유는 그가 이미 100여 년 전에 그의 조국과 기독교를 놓고 치열하게 고민했던 그 기상을 사고 싶기 때문이다. "나는 일본을 위하여, 일본은 세계를 위하여, 세계는 그리스도를 위하여, 그리고 모든 것은 하나님을 위하여,"  그의 이러한 생애의 숙원이 "일본을 성서 위에 세우자!"라는 모토에 집약되어 있다. '성서일본' 이라는 말만큼 그의 고민과 갈등의 최적의 해결책은 없었을 것이라고 생각된다. 조국에 대한 사랑과 기독교적 진리에 대한 애정을 이렇게 아우를 수 있는 말이 또 어디있을까?  나는 이것이 비단 제자였던 김교신 선생의 「성서조선」에서만이 아니라, 그 어느 민족 누구에게라도 조국과 기독교간의 고민과 갈등 속에서 내놓을 수 있는 해답이라고 생각한다.



이 해답은 그 말 자체로서는 매우 개신교적이다. 그 어떤 권위보다도 성경을 진리의 참된 표준으로 인정하고 있기에 그러하다.  또한 이것은 개혁주의적이기도 하다. '오직 성경' 이라는 개혁주의자들의 첫번째 모토와 부합하기 때문이다. 또한 이것은 복음주의적이다. 성경의 진리를 있는 그대로 인정하고 그 진리대로 살고자 하기에 그렇다. 우찌무라 간조의 신학적 내용은 이런 점에서 성경적이며, 복음적이다.  물론, 그가 실제로 세우고 만들었던 교회(형제회)의 모습이 기존의 교회조직과 체계를 넘어선 교회 ­ 무교회주의 ­ 를 표방했다는 것이 많은 사람들(심지어 일본 그리스도인들에게까지) 회의적 시각으로 바라보게 했다. 또한, 성서일본이라는 모토가 가지는 국수주의적인 국가관이 당시에 일어났던 러일전쟁에 대해서도, 일본군대를 지지하고 한국민의 고통에 대해서 침묵하게 했던 것이라는 평가가 있다. 그도 어쩔 수 없는 일본인의 아들이었던 것이다.



 그러나 그는 분명 당시에 그 어떤 일본인보다 양심적이고 공정했으며 조선의 제자들을 사랑하고 그들에게 성서로 민족을 사랑하고 섬기는 법을 가르쳐 준 인물이다. 그래서 그의 영향력은 아직도 그의 제자들의 제자들에 의해서 전수되고 있고, 아직도 그의 글을 사랑하는 많은 사람들을 통해서 이어지고 있다.



「성서조선」이 절간된 지 칠십여 년이 흘렀지만 성경의 진리를 통해서 고난으로 점철되었던 조국의 역사를 풀고, 이 땅의 어둠을 빛으로 드러내는 조국교회의 비전은 여전히 살아있어야 할 것이다.


Exploring Christian Spirituality: Essays in Honor of Sandra M. Schneiders, IHM: Bruce H. Lescher, Elizabeth Liebert: 9780809142163: Amazon.com: Books

Exploring Christian Spirituality: Essays in Honor of Sandra M. Schneiders, IHM: Bruce H. Lescher, Elizabeth Liebert: 9780809142163: Amazon.com: Books



Sandra Schneiders commands respect as one of the most significant and influential figures in the emergence of the study of Christian spirituality as an academic discipline, as the focused and disciplined exploration of religious experience. 

This book honors her contributions to the field by addressing issues that are emerging at the creative "edges" of the discipline. In this volume, colleagues and students of Dr. Schneiders and other collaborators in the academic discipline of Christian spirituality examine crucial issues from their various disciplinary and methodological perspectives. 

Questions of methodology address the status of spirituality as a discipline, interdisciplinarity, and self-implication. 

Other essays explore the "edges" of Christian spirituality and biblical spirituality, gender studies, the natural sciences, nature writing, the social sciences, and interfaith issues. 

This collection of essays will provoke students and scholars of Christian spirituality, as well as practitioners, to continue critically thinking, discussing, writing, and practicing it.